We have, in a former volume of " Things New and Old," called the attention of our readers to the important distinction between atonement and reconciliation. They are often confounded through lack of attention to the precise terms of holy scripture. The fact is, they are perfectly distinct, though intimately connected—distinct, as the foundation is from the building—connected, as the building is with the foundation. Atonement is the base on which reconciliation rests. Without atonement, there could not possibly be any reconciliation; but reconciliation is not atonement. The reader will do well to weigh this matter thoroughly, in the light of inspiration. It is most needful for all Christians to be clear and sound in their thoughts on divine subjects, and accurate in their way of stating them. It will invariably be found that the more spiritual any one is, the closer he will keep to the veritable language of scripture in putting forth foundation truth. Unfortunately, our most excellent Authorized Version does not help the English reader on the score of accuracy in this matter, inasmuch as we find in Rom. 5:1111And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:11) the word "atonement" where it ought to be "reconciliation;" and, on the other hand, we have, in Heb. 2 IT, the word "reconciliation" where it ought to be "atonement," or "propitiation." However, the two things are perfectly distinct, and it is of real moment that the distinction should be understood and maintained.
Furthermore, we would remind the reader, that there is no foundation whatsoever in the word of God, for the idea that God needed to be reconciled to us. There is positively no such thought to be found within the covers of the Bible. It was man that needed to be reconciled to God, not God to man. Man was the enemy of God. He was not only, as we have seen, " without strength," " ungodly," and " a sinner," but actually " an enemy."
Now it is the enemy—the alienated, the estranged one—that needs to be brought back—to be reconciled. This is plain. But God, blessed be His name! was not man's enemy, but his friend—the Friend of sinners. Such was the blessed Lord Jesus Christ, when on earth. " He went about doing good, and healing all that were oppressed of the devil, for God was with him." (Acts 10) It was His delight to do good unto all. He spent His life in doing good to those who, after all, preferred a robber and a murderer to Him, and nailed Him to a cross between two thieves. Thus, whether we look at the life or at the death of Christ, we see, in the clearest and most forcible manner, the enmity of man; the friendship, the kindness, the love of God.
But how is man to be reconciled to God? Momentous question! Let us look well to the answer. The passage of scripture which forms the theme of this article declares, in the most distinct manner, that " We are reconciled to God by the death of his Son." (Rom. 5:1010For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (Romans 5:10).) Nothing else could do it. The death of the cross—the atoning death—the vicarious sacrifice—the precious priceless blood of Jesus—is the necessary, the absolutely essential basis of our reconciliation to a sin-hating God. We must state this great truth in the most emphatic and unequivocal manner. Scripture is as clear and definite as possible. In order to our being reconciled to God, sin must be put away, and " without shedding of blood, there is no remission." Heb. 9:2222And almost all things are by the law purged with blood; and without shedding of blood is no remission. (Hebrews 9:22).
Thus the matter stands, if we are to be taught simply by scripture. No blood-shedding, no remission—no remission, no reconciliation. Such is the divine order, and let men beware how they tamper with it. It is a very serious thing to touch the truth of God; we may rest assured that all who do so will meddle to their own hurt.
We are reconciled to God by the death of His Son. It is not by His incarnation—that is, His taking human nature upon Him. Incarnation could not reconcile us to God, inasmuch as it could not blot out our sins. Incarnation is not atonement. It is well to note this. There is a subtle way of playing upon the word atonement, which consists of a false division of the syllables—as though the word were " at-one-ment;" and this at-one-ment is referred to the incarnation, as though, in that mysterious act, our Lord took our fallen human nature into union with Himself. Against this we solemnly warn the reader. It is fatally false doctrine. It is an effort of the enemy to displace or set aside altogether the atoning death of Christ, with all those grand foundation truths which cluster round that most precious mystery.
Is it that we do not hold, as a cardinal truth, the incarnation of the eternal Son? Nay, it forms the foundation of that great mystery of godliness of which the top stone is a glorified Man on the throne of God. "And, without controversy, great is the mystery of godliness: God was manifest in the flesh, justified hi the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." (1 Tim. iii. 16.) We hold incarnation to be an integral part of the faith of a true Christian, nor could we own as a Christian any one who denied it. But it is one thing to hold a truth, and another thing altogether to displace it. It is a constant effort of Satan, if he cannot get men to reject a truth, to displace it, and in this way he gains some of his greatest apparent triumphs. Thus it is with the essential doctrine of incarnation. Assuredly, the Son of God had to become a man to die; but, then, becoming a man is one thing, and dying upon the cross is another. He might have become a man; He might have lived and labored for three and thirty years on this earth; He might have been baptized in Jordan, and tempted in the wilderness; He might have ascended from the mount of transfiguration to that glory from which He had come, and winch He had with the Father from before all worlds. At any moment, during His blessed life, He might, so far as He was personally concerned, have returned to that heaven whence He had descended. What was there to hinder Him? There was no necessity laid on Him to die, save the necessity of infinite and everlasting love. Death had no claim on Him, inasmuch as He was the sinless, spotless, holy One of God. He had not come under the federal headship of the first man. Had He done so, He would have been under the curse and wrath of God all His days, and that not vicariously, but in virtue of His connection with the first Adam. This were an open and positive blasphemy against His Person. He was the Second Man the Lord from heaven, the only fair untainted grain of human wheat on which the eye of God could rest, and, as such, we repeat, He could, at any point between the manger and the cross, have returned to the bosom of the Father—that dwelling-place of ineffable love.
Let the reader seize, with clearness and power, this great truth. Let him dwell upon it. It is a truth of the very last possible importance. Jesus stood alone in this world. He was alone in the manger; alone in the Jordan; alone in the wilderness; alone on the mount; alone in the garden. All tins is in perfect keeping with his own memorable words in John 12: " Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." Here is the grand point—"If it die" Unless He was to return to glory alone, He must die. If He was to have us with Him, He must die. If sins were to be remitted, He must die. If sinners were to be saved, He must die. If a new and living way was to be opened for us into the presence of God, He must die. If the veil was to be rent, He must die. That mysterious curtain remained intact when the blessed One lay in the manger of Bethlehem—and when He was baptized—and when He was anointed—and when He was tempted—and when He was transfigured—and when He was bowed in Gethsemane, sweating great drops of blood—and when He was scourged before Pontius Pilate—through all these stages of His marvelous life, the veil was unrent. There and thus it stood to bar the sinner's approach to God. Man was shut out from God, and God shut in from man; nor could all the living labors of the eternal Son—His miracles—His precious ministry—His tears, His sighs, His groans, and His prayers—His sore temptations and His untold living sorrows—not any nor all of these could have rent the veil. But the very moment that death was accomplished—we read, " The veil of the temple was rent in twain from the top to the bottom."
Such is the distinct teaching of scripture on this vital question. The death of Christ is the foundation of everything. Is it a question of life? He has given His flesh for the life of the world. Is it a question of pardon é "Without shedding of blood is no remission." Is it a question of peace? " He made peace by the blood of his cross." Is it a question of reconciliation? " We are reconciled to God by the death of his Son." In short, it is through death we get everything—without it, nothing. It is on the ground of death, even the atoning death of Christ, that we are reconciled to God, and united, by the Holy Ghost, to the risen and glorified Head in heaven. All rests on the solid groundwork of accomplished redemption. Sin is put away; the enmity is slain; all barriers are removed; God is glorified; the law magnified; and all this by the death of Christ. " He passed through death's dark raging flood" to settle everything for us, and lay the imperishable foundation of all, the counsels and purposes of the Holy Trinity.
And, now, a very few words as to the effect of the life of Christ in heaven for us. " If while we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life." Be it carefully noted that this refers to His life after death—His life in resurrection—His life in heaven. Some would teach us that it is His life on earth—His fulfillment of the law in our room and stead. This is flatly contradicted by the very structure of the passage, and by the entire teaching of the New Testament. It is not life before death, but life after death that the apostle speaks of. In short, it is the priestly life of our blessed and adorable Lord, who ever liveth to make intercession for us. It is by this we are saved through all the difficulties and dangers, the snares and temptations of this wilderness world. We, though reconciled to God by the death of Christ, are, nevertheless, in ourselves, poor, feeble, helpless, erring creatures, prone to wander, ever liable to failure and sin, totally unable to get on for a single moment, if not kept by our great High Priest—our blessed Advocate—our Comforter. He keeps us day and night. He never slumbers nor sleeps. He maintains us continually before God in all the integrity of the position in which His death has placed us. It is impossible that our cause can ever fail in such hands. His intercession is all prevailing. " We have an Advocate with the Father, Jesus Christ the righteous." The One who bore our sins in His own body on the tree, now bears our sorrows on His heart upon the throne; and He will come again to bear the government upon His shoulders.
What a Savior! What a Victim! What a Priest! How blessed to have all our affairs in His hand! To be sustained by such a ministry! How precious to know that the One who has reconciled us to God by His death is now alive for us on the throne; and because He lives we shall live also! All praise to His peerless name!